In the year 1640 he commenced the composition of a mystical poem, entitled "The Song of the Soul." In it he has attempted an exposition of the nature, attributes, and states of the soul, according to that system of Christianized Platonism which he had adopted. It is divided into four parts:-Psychozoia, or the Life of the Soul; Psychathanasia, or the Immortality of the Soul; Antipsychopannychia, or a Confutation of the Sleep of the Soul after Death; and Antimonopsychia, or a Confutation of the Unity of Souls. Southey has observed that, "amidst the uncouth allegory, and still more uncouth language, of this strange series of poems, there are a few passages to be found of extreme beauty."

More, in his dedication of his poems to his father, says that it was the hearing of "Spenser's Fairie Queen" read to him on winter-nights by his father, that "first turned his ears to poetry." But in truth, like his great master, Plato, he was far more poetical in his prose than in his verse.

I have already quoted two of his minor poems in the extracts from his autobiography. The two following stanzas may serve as a favourable specimen of his Psychozoia :

"Can wars and jars, and fierce contention,
Swoln hatred, and consuming envy spring

From piety? No, 'tis Opinion

That makes the riv'n heavens with trumpets ring,

And thundering engine murderous balls outsling,
And send men's groaning ghosts to lower shade
Of horrid hell: this the wide world doth bring
To devastation, makes mankind to fade.
Such direful things doth false religion perswade.

"But true religion, sprung from God above,
Is like her fountain, full of charity,
Embracing all things with a tender love;
Full of good will and meek expectancy;

Full of true justice, and sure verity

In heart and voice; free, large, even infinite;

Not wedg'd in strait particularity,

But grasping all in her vast active spright:

Bright lamp of God! that men would joy in thy pure light."

But how infinitely superior, both in imagination and expression, is the following passage, in which he is speaking of the felicity of the true Christian :

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"And even the more miserable objects in this present scene of things cannot divest him of his happiness, but rather modifie it;

the sweetness of his spirit being melted into a kindly compassion in the behalf of others: whom if he be able to help, it is a greater accession to his joy; and if he cannot, the being conscious to himself of so sincere a compassion, and so harmonious and suitable to the present state of things, carries along with it some degree of pleasure, like mournful notes of musick exquisitely well fitted to the sadness of the ditty. But this not unpleasant surprise of melancholy cannot last long: and this cool allay, this soft and moist element of sorrow, will be soon dried up, like the morning dew at the rising of the summer sun; when but once the warm and cheerful gleams of that intellectual light that represents the glorious and comfortable comprehension of the divine Providence that runs through all things, shall dart into our souls the remembrance, how infinitely scant the region of these more tragical spectacles is, compared with the rest of the universe; and how short a time they last: for so the consideration of the happiness of the whole will swallow up this small pretence of discontent; and the soul will be wholly overflowed with unexpressible joy and exultation; it being warmed and cheered with that joy which is the joy of God, that free and infinite Good, who knows the periods and issues of all things; and whose pleasure is in good as such, and not in contracted selfishness, or in petty and sinister projects."

Similarly beautiful, holy, and true are these sentences from another part of his works :

"Behold therefore, O man, what thou art, and whereunto thou art called, even to be a mighty Prince amongst the creatures of God, and to bear rule in that province he hath assigned thee, to discern the motions of thine own heart, and to be lord over the suggestions of thine own natural spirit, not to listen to the counsels of the flesh, nor conspire with the serpent against thy Creator; but to keep thy heart free and faithful to thy God: so may'st thou with innocency and unblameableness see all the motions of life, and bear rule with God over the whole creation committed to thee. This shall be thy paradise and harmless sport on earth, till God shall transplant thee to a higher condition of life in heaven."

More was a sincere though tolerant member of the English Church, and always inculcated, both by precept and example, respect for and regular attendance at her ordinances and public rites. In the season of the Church's persecution after the civil

war, More adhered firmly to her, and, as he himself expressed it, "by constantly denying 'the Covenant,' he exposed himself to the continual peril of being expelled from his Fellowship by the dominant Puritans." Such, however, was the general opinion of his blamelessness, his piety, and his benevolence, that he was suffered to remain unmolested. After the Restoration, great attempts were made to induce him to accept a bishopric. Two Irish and an English mitre were successively offered him, and declined. In the words of his friend and biographer Ward,

"These things he refused not from any supercilious contempt, but from the pure love of contemplation and solitude, and because he thought that he could do the Church of God greater service, as also better enjoy his own proper happiness, in a private than in a public station, taking great satisfaction, the meanwhile, in the promotion of many pious and learned men to these places of trust and honour in the Church, (to whom he heartily congratulated such dignities,) and being exceeding sensible of the weight. as well as the honour of them, and how necessary it was to have them filled with able and worthy persons."

His numerous theological and philosophical treatises appeared at various times between 1640 and 1687; in which last-mentioned year he closed a life of earnest study, of sincere piety, of unblemished purity, and of active and self-denying charity. (Life, by Ward.)

Among the eminent divines of the Church of England who were educated at Eton during the seventeenth century, three are particularly illustrious: I mean Hammond, Pearson, and Sherlock. Eton may well be proud of such a triumvirate; and though the last of the three was separated by a considerable interval from the two first, (who were almost contemporaries of each other,) I shall class their biographies together in this chapter.

HENRY HAMMOND.

THIS excellent man was born at Chertsey, on the 18th of August, 1605. His father, Dr. John Hammond, had been Professor of Greek at Cambridge, and was physician to James the First's eldest son Prince Henry, who was godfather to young Henry Hammond. Young Henry was sent to Eton at a very early age, and distinguished himself there for his proficiency in learning. He was also

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noted there as a peaceable and sweet-tempered boy; and it is recorded of him that he often, in play-hours, would leave the sports and busy throng of his schoolfellows, and retire to some. lonely spot, for the purpose of prayer and reflection.

On leaving Eton he was placed at Magdalen College, Oxford, where he was fortunate in the society of many friends of learning and piety, especially of the afterwards celebrated Jeremy Taylor. In December 1622 he took his B.A. degree, and that of M.A. in 1625, in which year he was made a Fellow of his college. He entered into holy orders in 1629, and remained at Oxford till 1633. It is said that during the whole period of his residence at the university, he devoted thirteen hours a-day to reading and meditation. Having attracted the admiration of the Earl of Leicester, by a sermon which that nobleman happened to hear, Mr. Hammond was presented by him with the rectory of Penshurst, in Kent.

In the pleasing and instructive biography of Hammond, written by the Rev. Richard Hone, there is an interesting description of Hammond's life as a country clergyman, some portions of which I gladly transcribe :

"Mr. Hammond was inducted into the living on the 22nd of August in the same year [1633], and at once took up his abode in the midst of his flock, where he devoted himself to the discharge of those duties of the pastoral care which the providence of God had assigned to him, and for which he felt that he must give account. In public and private he was diligent and earnest in his vocation, at the same time endeavouring so to order his own steps that the sheep might follow him safely.

"Here he thought that the interests of religion would be promoted by assembling the congregation for prayer more frequently than was commonly done, and therefore either he or his curate performed public worship once every day at Penshurst church, besides twice on Saturday and Sunday, and on every holyday. In those days few of the poorer people could read, and therefore it was important for them not only to have such assistance in their devotions, but to enjoy frequent opportunities of hearing the Holy Scriptures, that they might become wise unto salvation.

"As he preached constantly on Sunday morning, so in the afternoon he catechised the younger part of the congregation, employing about an hour before the time of prayer in that exercise. On these occasions he explained, in an easy and familiar way, the

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doctrines and duties of the Christian religion, taking as his guide the Catechism of the Church of England; and he thought that the parents and aged people, who generally attended to hear him, reaped even more benefit from the instructions then delivered, than from his sermons. He was always much interested about the spiritual welfare of the young; and being convinced of the importance of early training in the right way, he availed himself of these opportunities of setting before them the happiness of a religious life, and the good effects of remembering their Creator in the days of their youth. And with a view to render his endeavours more effectual, he provided at his own cost an able schoolmaster, whom he maintained as long as he continued to be minister of the parish."

The poor of Penshurst soon learned the advantage of having one placed amongst them who sympathised with their distresses, and was willing to relieve them. He dedicated to charitable purposes a stated weekly sum, in addition to a tenth of his income. He often purchased corn, to sell again to the people below the market price; and was ready to lend little sums to those who had fallen into unforeseen calamity, permitting them to repay him by instalments. These acts of beneficence were his pleasures; and he often declared them to be the sources of unmingled gratification, feeling the truth of the scriptural saying, that it is more blessed to give than to receive.

"He saw fit to celebrate the communion, once a month, thinking it right to approach nearer to the primitive frequency than was then usual in country places. And on these occasions his instructions and example recommended liberality so strongly, that the collections rendered it unnecessary to levy a poor's-rate; nay, means were supplied for apprenticing the children of the indigent parishioners."

Hammond took the degree of Doctor in Divinity in 1639, and in 1643 he was made Archdeacon of the diocese of Chichester; but in that year the troubles of the country broke out into civil war, and Hammond was obliged to leave his beloved Penshurst. Some unsuccessful attempts had been made in behalf of the King, by the Royalists, near Tunbridge, in favour of which Dr. Hammond was believed to have used his influence; and a reward was offered by the Parliamentary Committee for his arrest. He escaped to Oxford, the head quarters of the King, where he remained throughout the war.